10 13. The Cherubim<\/p>\n
10<\/strong>. of image work<\/em> ] Both the meaning of the phrase and the reading are doubtful; LXX. ; 1Ki 6:23<\/span>, of olive wood<\/em> (R.V.).<\/p>\n and overlaid<\/em> ] R.V. and they overlaid<\/strong>; but the singular is probably right; LXX. : 1Ki 6:28<\/span>, and he overlaid<\/em>.<\/p>\n The word translated image work, or, in the margin, moveable work, occurs only in this passage, and has not even a Hebrew derivation. Modern Hebraists find an Arabic derivation, and explain the word to mean carved work.<\/P><\/p>\n Of image work; <\/B>made in the shape of young men or boys, as they commonly are. Or, of movable work<\/I>; so called because they were not fixed to the mercy-seat, as the Mosaical cherubims were, but stood upon their feet, as it is said here 2Ch 3:13<\/span>, in a moving posture. <\/P> <\/p>\n 10-13. two cherubims<\/B>Thesefigures in the tabernacle were of pure gold (Ex25:1-40<\/span>) and overshadowed the mercy seat. The two placed in thetemple were made of olive wood, overlaid with gold. They were ofcolossal size, like the Assyrian sculptures; for each, with expandedwings, covered a space of ten cubits in height and lengthtwo wingstouched each other, while the other two reached the opposite walls;their faces were inward, that is, towards the most holy house,conformably to their use, which was to veil the ark. <\/P> 2Ch3:14-17<\/span>. VEIL ANDPILLARS (see 1Ki6:21<\/span>). <\/P> The united height is here given;and though the exact dimensions would be thirty-six cubits, eachcolumn was only seventeen cubits and a half, a half cubit being takenup by the capital or the base. They were probably described as theywere lying together in the mould before they were set up [POOLE].They would be from eighteen to twenty-one feet in circumference, andstand forty feet in height. These pillars, or obelisks, as some callthem, were highly ornamented, and formed an entrance in keeping withthe splendid interior of the temple.<\/P><\/p>\n [See comments on 2Ch 3:1]<\/span>.<\/p>\n The figures of the cherubim are called , sculpture work. The . . . comes from , Arab. sag <\/em>, formavit<\/em>, finxit <\/em>, and signifies sculptures. The plur. , “they overlaid them,” is indefinite. The length of the wings was five cubits, and the four outspread wings extended across the whole width of the most holy place from one wall to the other. The repetition of the clauses … (2Ch 3:11<\/span>, 2Ch 3:12<\/span>) has a distributive force: the top of one wing of each cherub reached the wall of the house, that of the other wing reached the wing of the other cherub standing by. In the repetition the masc. alternates with the fem. , being construed in a freer way as the principal gender with the fem. , and also with , adhaerebat<\/em>, in the last clause. – In 2Ch 3:12<\/span> Bertheau would strike out the word because it does not suit , which occurs in 1Ch 28:17<\/span>; 2Ch 5:8<\/span>; 1Ki 8:7<\/span>, in the transitive signification, “to stretch out the wings.” But nothing is gained by that, for we must then supply the erased word after again. And, moreover, the succeeding clause is introduced by , just because in the first clause the wings, and not the cherubim, were the subject. We hold the text to be correct, and translate: “the wings of these cherubim were, for they stretched them out, twenty cubits.” refers to . They stood upon their feet, consequently upright, and were, according to 1Ki 6:26<\/span>, ten cubits high. “And their faces towards the house,” i.e., turned towards the holy place, not having their faces turned towards each other, as was the case with the cherubim upon the Capporeth (Exo 25:20<\/span>).<\/p>\n 10 And in the most holy house he made two cherubims of image work, and overlaid them with gold. 11 And the wings of the cherubims were<\/I> twenty cubits long: one wing of the one cherub was<\/I> five cubits, reaching to the wall of the house: and the other wing was likewise<\/I> five cubits, reaching to the wing of the other cherub. 12 And one<\/I> wing of the other cherub was<\/I> five cubits, reaching to the wall of the house: and the other wing was<\/I> five cubits also,<\/I> joining to the wing of the other cherub. 13 The wings of these cherubims spread themselves forth twenty cubits: and they stood on their feet, and their faces were<\/I> inward. 14 And he made the vail of<\/I> blue, and purple, and crimson, and fine linen, and wrought cherubims thereon. 15 Also he made before the house two pillars of thirty and five cubits high, and the chapiter that was<\/I> on the top of each of them was<\/I> five cubits. 16 And he made chains, as<\/I> in the oracle, and put them<\/I> on the heads of the pillars; and made a hundred pomegranates, and put them<\/I> on the chains. 17 And he reared up the pillars before the temple, one on the right hand, and the other on the left; and called the name of that on the right hand Jachin, and the name of that on the left Boaz.<\/P> Here is an account of 1. The two cherubim, which were set up in the holy of holies. There were two already over the ark, which covered the mercy-seat with their wings; these were small ones. Now that the most holy place was enlarged, though these were continued (being appurtenances to the ark, which was not to be made new, as all the other utensils of the tabernacle were), yet those two large ones were added, doubtless by divine appointment, to fill up the holy place, which otherwise would have looked bare, like a room unfurnished. These cherubim are said to be of image-work<\/I> (v.<\/I><\/span> 10<\/span>), designed, it is likely, to represent the angels who attend the divine Majesty. Each wing extended five cubits, so that the whole was twenty cubits (2Ch 3:12<\/span>; 2Ch 3:13<\/span>), which was just the breadth of the most holy place, v.<\/I><\/span> 8<\/span>. They stood on their feet, as servants, their faces inward toward the ark (v.<\/I><\/span> 13<\/span>), that it might appear they were not set there to be adored (for then they would have been made sitting, as on a throne, and their faces towards their worshippers), but rather as themselves attendants on the invisible God. We must not worship angels, but we must worship with<\/I> angels; for we have come into communion with them (Heb. xii. 22<\/span>), and must do the will of God as the angels do it. The thought that we are worshipping him before whom the angels cover their faces will help to inspire us with reverence in all our approaches to God. Compare 1Co 11:10<\/span>; Isa 6:2<\/span>. 2. The veil that parted between the temple and the most holy place, v.<\/I><\/span> 14<\/span>. This denoted the darkness of that dispensation, and the distance which the worshippers were kept at; but, at the death of Christ, this veil was rent; for through him we are made nigh, and have boldness not only to look, but to enter, into the holiest. On this he was wrought cherubim. Heb. he caused them to ascend,<\/I> that is, they were made in raised work, embossed. Or he made them on the wing in an ascending posture, as the other two that stood on their feet in an attending posture, to remind the worshippers to lift up their hearts, and to soar upwards in their devotions. 3. The two pillars which were set up before the temple. Both together were somewhat above thirty-five cubits in length (v.<\/I><\/span> 15<\/span>), about eighteen cubits high a-piece. See 1 Kings vii. 15<\/span>, &c., where we took a view of those pillars, Jachin<\/I> and Boaz, establishment<\/I> and strength<\/I> in temple-work and by it.<\/P> <\/p>\n (10) Two cherubims.<\/strong>1Ki. 6:23-28<\/span>. They were made of oleaster, plated with gold.<\/p>\n Of image work.<\/strong>Literally, a work of statuary.<\/em> The Hebrew word meaning statuary occurs here only, and looks suspicious. The Vulg. renders opere statuario;<\/em> the LXX. a work of logs; the Syriac a durable work. With the last three renderings comp. 1Ki. 6:23<\/span>, wood (or blocks) of oleaster, a specially hard wood. The rendering of the LXX. suggests that the original reading may have been maash m, <\/em>woodwork.<\/p>\n And overlaid.<\/strong>Heb., and they overlaid. <\/p>\n <\/strong> The Cherubim, the Veil, and the Pillars<\/p>\n v. 10. And in the Most Holy House he made two cherubim of image work,<\/strong> literally, “a work of imagery,” that is, sculptured, fashioned according to a conventional design, and overlaid them with gold,<\/strong> 1Ki 6:28<\/span>. <\/p>\n v. 11. And the wings of the cherubim were twenty cubits long,<\/strong> that is, the four wings of the two cherubim together; one wing of the one cherub was five cubits, reaching to the wall of the house; and the other wing was likewise five cubits, reaching to the wing of the other cherub,<\/strong> their wings touched in the center and on either side just reached the wall. <\/p>\n v. 12. And one wing of the other cherub was five cubits, reaching to the wall of the house; and the other wing was five cubits also, joining to the wing of the other cherub,<\/strong> 1Ki 6:27<\/span>. <\/p>\n v. 13. The wings of these cherubim spread themselves forth twenty cubits; and they stood on their feet, and their faces were inward,<\/strong> literally, “‘toward the house,” toward the Most Holy Place, for they were represented as guarding the ark. <\/p>\n v. 14. And he made the veil,<\/strong> the heavy curtain hanging before the Most Holy Place, of blue, and purple, and crimson, and fine linen,<\/strong> of the same four fine materials of which the veil in the Tabernacle had been made, Exo 26:31<\/span>, and wrought cherubim thereon,<\/strong> weaving their figures into the cloth. <\/p>\n v. 15. Also he made before the house two pillars of thirty and five cubits high,<\/strong> rather, eighteen, as the original Hebrew text undoubtedly had it, or their combined height is given without their bases, and the chapiter,<\/strong> the capital, that was on the top of each of them was five cubits. <\/p>\n v. 16. And he made chains,<\/strong> garlands, as in the oracle,<\/strong> in the network of ornamental castings on or below the capitals, and put them on the heads of the pillars; and made an hundred pomegranates, and put them on the chains,<\/strong> so that there was an apple on every link of the chainlike ornament. <\/p>\n v. 17. And he reared up the pillars before the Temple, one on the right hand and the other on the left,<\/strong> as entrance obelisks of a grandeur in keeping with the rich interior of the Sanctuary; and called the name of that on the right hand Jachin and the name of that on the left Boaz. <\/strong> Cf 1Ki 7:21<\/span>. As at the time of the wilderness journey, so the Lord now had a resting-place in the midst of His people, where they might worship Him. <\/p>\n 2Ch 3:10<\/span><\/em><\/strong>. <\/strong>Cherubims of image work<\/em><\/strong><\/strong> Of wrought work. <\/em>Le Clerc. Opere coagmentato, <\/em>or of work formed in different parts, which might easily be taken in pieces. Houbigant. Parkhurst says, that the original word tsaatsuiim <\/em>expresses the manner of the workmanship, or of covering the cherubims with gold, to have been by spreading or laying along the gold close upon all the parts. See his Lexicon tsaah.<\/em> <\/p>\n As to the most holy, and the vail of the temple, we, who live under gospel times, can have a clearer apprehension of their significance, since the Son of God hath come, and opened a new and living way for us through the vail, and hath entered into the most holy place, even into heaven itself, there to appear in the presence of God for us. Jesus is the true Temple, in whom dwells all the fulness of the Godhead bodily. Until he came and opened this way by his blood, there could be no approach to God. The vail formed a total separation. It was formed not only for separation, but for concealment: for none but the high priest, and he only once in a year, and that not without blood, could venture within it. And this evidently pointed out the darkness of the dispensation until the gospel. And what was this separation, but an intimation, that by the breach of the law man was separated from God; that God’s perfections were injured, and that our unholy nature would forever have kept up this distance, had not Jesus interposed. By the obedience and death of the Lord Jesus, the law was satisfied; the justice of God appeased, and the sin which separated between God and us, done away by the blood of Jesus, which cleanseth the sinner, and by the righteousness of Jesus, which justifieth the sinner. So that now a new and living way is opened by his blood, and poor sinners are authorized, nay, even commanded to draw nigh with true hearts in full assurance of faith. Heb 10:19-20<\/span> , etc.<\/p>\n 2Ch 3:10 And in the most holy house he made two cherubims of image work, and overlaid them with gold.<\/p>\n Ver. 10. Two cherubims of image work.<\/strong> ] Opere exemtili,<\/em> so Tremellius; of work that might be taken asunder. Or of moving work, so others; that is to say, made as if they were in the act of flying or going. If it were image work – cherubims were made like boys, – yet this is no plea for Popish images; since they are flatly forbidden; and God made the law for us, not for himself.<\/p>\n image work = carved work. This was no breach of the second commandment, for it was by the Divine Lawgiver’s own direction. <\/p>\n 2Ch 3:10-13<\/p>\n 2Ch 3:10-13<\/p>\n THOSE GARGANTUAN CHERUBIM<\/p>\n “And in the most holy house he made two cherubim of image work; and they overlaid them with gold. And the wings of the cherubim were twenty cubits long. The wing of the one cherub was five cubits, reaching to the wall of the house; and the other wing was likewise five cubits, reaching to the wing of the other cherub. And the wing of the other cherub was five cubits, reaching to the wall of the house; and the other wing was five cubits also, joining to the wing of the other cherub. The wings of the cherubim spread themselves forth twenty cubits; and they stood on their feet; and their faces were toward the house.”<\/p>\n These colossal figures violated all of Moses’ instructions regarding their use in the tabernacle. They were not supposed to fill up the house, but were intended to decorate the mercy seat, which was in fact a lid for the ark of the covenant. Furthermore, they were not supposed to “face the house” but to be in a posture of peering down intently into the mercy seat. One may find what these figurines were supposed to be in Exodus 25. They were to face each other, with their wings overshadowing the mercy seat, not to be standing side by side facing the outer sanctuary. Their wings were to pertain not to the whole Holy of Holies, but to the mercy seat alone. The apostle Peter referred to the symbolical significance of these cherubim in 1Pe 1:12.<\/p>\n E.M. Zerr:<\/p>\n 2Ch 3:10-13. This most holy house corresponds to the second room in the tabernacle, called the “most holy” place. The two cherubims also corresponds to the two in the tabernacle, but they were larger. They were made large enough to take up the entire space of 20 cubits that was the size of the room. They stood on their feet may seem to be an insignificant expression. It is a contrast with the posture of the cherubims that were in the tabernacle. Those creatures were on the mercyseat, and the position of their feet is not stated. The ones in the temple were not on any piece of furniture; that would mean they had to “stand on their own.” Also, instead of facing each other as did the ones in the tabernacle, these both had their attention focussed on the building. <\/p>\n two cherubims: 1Ki 6:23-28 <\/p>\n image work: or, as some think, of movable work <\/p>\n Reciprocal: Exo 25:20 – cherubims shall Exo 36:8 – cherubims<\/p>\n 3. The temple furnishings 3:10-5:1<\/span><\/p>\n The cherubim (2Ch 3:10-13) represented angelic beings (cf. Gen 3:24). Probably they looked more like the sculptured combination human-animal-bird creatures that archaeologists have discovered in the ancient Assyrian and Babylonian capitals, than like pudgy-winged children. The child image is traceable back to medieval Christian artists. The cherubim evidently stood against the back (west) wall of the temple and faced east toward the ark. [Note: Eugene H. Merrill, "2 Chronicles," in The Bible Knowledge Commentary: Old Testament, p. 622.] <\/span> They were twice as high as human beings. There were two freestanding cherubim beside the ark, as well as two smaller cherubim mounted on top of the ark (Exo 25:18), for a total of four in the holy of holies.<\/p>\n The two pillars (2Ch 3:15-17) were evidently freestanding objects that served as visual aids designed to emphasize God’s faithfulness and strength in establishing Israel (cf. 1Ki 7:21; 2Ch 7:16). They were probably 18 rather than 35 cubits high (cf. 1Ki 7:15). [Note: For my comments and other sources of information on the remaining temple furnishings that the Chronicler mentioned, see my notes on 1 Kings 7.] <\/span><\/p>\n God designed the temple furnishings (ch. 4) to enable the priests to carry out the instructive ritual that the Mosaic Law prescribed. The furnishings and ritual taught and reminded everyone who viewed them lessons about God, man, and the relationship between them that God’s grace had made possible.<\/p>\n "The Chronicler . . . fashioned his account of Solomon as temple builder, with his helper Huram-Abi (2Ch 4:16), on that of Bezalel, the tabernacle supervisor of building, and his helper Oholiab (Exo 36:1-2). Solomon is seen as the new Bezalel and Huram-Abi as the new Oholiab." [Note: Thompson, pp. 41-42.] <\/span><\/p>\n The whole temple was a tribute to the greatness of Yahweh. It enhanced His reputation (2Ch 2:4).<\/p>\n And in the most holy house he made two cherubims of image work, and overlaid them with gold. 10 13. The Cherubim 10. of image work ] Both the meaning of the phrase and the reading are doubtful; LXX. ; 1Ki 6:23, of olive wood (R.V.). and overlaid ] R.V. and they overlaid; but the … Continue reading “Exegetical and Hermeneutical Commentary of 2 Chronicles 3:10”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-11251","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11251","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=11251"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11251\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=11251"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=11251"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=11251"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
<\/em><\/p>\nFuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"